Author: Divya - Administrator

It’s not easy to resume what happens before (and after) the participation to a Sangha Gathering: months of preparations (for the ashram residents and also for people attending) and a very long mental, emotional and spiritual journey before reaching our spiritual family. But every time we gather together, all the fatigues disappear.

It seems like, every time, something special and magic happens: a stream of love made up of true connections that will last forever, a big family that, day by day, becomes stronger, grows and expands, a group that supports each other in deep processes, the strength and the power of the sangha.

Each Sangha Gathering is unique in its connotations and brings with it an infinite variety of colours and emotions: these are the wonderful colours of all the kalyana mitras coming from all over the world, a beautiful bouquet of flowers (like the beautiful flowers of the ashram) that fill with their light and energy the ashram. This year, the emotion was truly very intense for the entire Italian sangha, made up of many people experiencing it for the first time, as well as those returning to the ashram after many years.

We really felt at home: everything was very smooth and natural and it was a precious gift and a blessing. A warm, genuine and caring hospitality, a simple organization, love and care for the details were just few of the elements that made us feel “with special people, in a special place”.

Despite the intense 10 days programme (from early morning to late evening) and the large number of particpants, the atmosphere was very quiet and calm and we could enjoy the beauty of the ashram: birds singing, a stream of water flowing smoothly, the wind playing with trees and leaves, flowers blooming.

Practices and teachings were very deep and intense, with moments of sharings and inspirations from Swami Ji and many senior teachers, as well as the reverberations of the new Sangha mantra filled our minds and hearts with true and sincere love and compassion creating a profound and deep dimension of silence in each one of us.

Once again, the transmission of the Himalayan Tradition has manifested itself in all its incredible beauty and depth, transcending time and space: no words were needed, no teachings were needed.  We simply needed to “be connected and in harmony” and let the doors within us, in some way, open naturally, allowing the Guru’s energy to flow and reach that intimate, inner place—that deep feeling that unites us in a single dimension of expansion and connection: a family wrapped under a warm “yellow” shawl called Love.

With love and  gratitude,

Ilaria

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Following are some reflections from few participants:

“Each time I visit the Ashram, it feels like coming home.
I love the quiet atmosphere when few people are there, but I enjoy also when it’s very crowded, as it was during AHYMSIN Sangha Gathering 2026, during which you can truly experience the beauty of being part of a large family coming across different countries around the world.
During the last Sangha Gathering, I especially enjoyed the flowers and the ceremonies, which I hold dear as I return to my daily life. For all of this, I am deeply grateful and I thank you”. Chiara

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“Back from India after two weeks at the ashram, I feel enriched and peaceful, nourished by colors and warmth, by sounds and vibrations, by the chanting of mantras, by glances and silences, nourished by inspiring meetings ….
I would like to thank everyone who worked quietly behind the scenes allowing these magic experiences to happen in such a special and unique place”. Ruth

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“This year, after a long time, I returned to the ashram with my mother and my four-year-old son. It was a very different experience for me. In the past, coming here meant being able to practice, practice, and practice. It happened again this time, but in a different way. I deeply appreciated the sense of family, the slow passage of time, the “doing nothing”: watching my son play with the other children, the flowers, plants, and animals, breathing, sleeping, and doing the same things I do at home, but with a different state of mind. I particularly felt the connection between the participants and between them and the Tradition, as if we were all blessed by the wonderful gift of a protective shawl that wrapped us. It was a special moment, and even more special to be able to share it with my son. I asked him if it seemed strange to him, a different way of life, but he didn’t even understand the question. For him, everything flowed with joy and simplicity. He was fascinated by the monkeys and animals in general”. Elisa

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“Receiving the new Sangha mantra during the Sangha Gathering was really special for me: the fire offering with the mantra recitation and the opportunity to actively take part in the ritual, and the mantra explanation through the beautiful story read by Rabindra, which moved me deeply”. Lamberto

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Editor’s Note:

Ilaria Sarri is one of the center leaders of Himalayan Yoga Institute Italia – Centro Per La Salute Globale in Firenze (Florence), Italy. She is a long term initiate in the Tradition, and a TTP teacher and mentor since several years.

On March 4, 2026, an election of the AHYMSIN Executive Committee and Office Bearers was held at Swami Rama Sadhaka Grama (SRSG). The elected/appointed members of the full Executive Committee and Office Bearers for 2026 – 2029 are:

Spiritual Guide: Swami Ritavan Bharati
President: Tan Sri Datuk Dr Mohan Swami
Senior Vice President: Namita Sinha
Vice Presidents: Michael Kissener and John Sellinger
General Secretary: Sadhana Mishra
Assistant Secretaries: Tinyu Chen and Dr Swati Saharan
Treasurer: Narendra Pushkarna
Assistant Treasurer – Manish Vig

Executive Committee Members:

Ashutosh Sharma (Teaching)
Pierre Lefebvre (HYT-TTP)
Adhikari Bhoi (SRSG)
Rabindra Sahu (SRSG)
Deepak Semwal (SRSG)
Wong Yoong Khiang (Adhyatma Samiti)
Anoop Kanodia (Himalayan Institute of Kanpur)
Dr Vijay Dhasmana (DMT)

In addition, Swami Ritavan Bharati, the Spiritual Guide, has appointed four Senior Advisors to the Executive Committee. They are:

Special Advisor to Spiritual Guide – Foo Tuat Yein
Senior Advisor to AHYMSIN – Dr Stephen Stoma Parker
Legal Advisor to Spiritual Guide – Shreedhar Kamat
President Emeritus – Shi Hung

Gently bring your mind’s awareness to the seat where you are seated, as if on the lap of Mother Earth—safe, absolutely relaxed, and peaceful. Let the Mother hold you without you trying to hold yourself.

An act of surrender to Mother Earth, thereby letting that relaxation reach your breath and pierce through the veil of the mind.

Let your mind be absolutely still and relaxed as there is nothing to do, nothing to prove, nothing to achieve, nowhere to go.

Simply still and relaxed, nothing to concentrate, just pure awareness of your being as if your mind is newly born at this moment.

From this profound stillness, the primordial vibration arises: Om…

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Before we explore this year’s Sangha Mantra—Om Namo Bhagavate Vasudevaya—let us reflect upon few principles.

What is the meaning of love? We can give it any meaning because there is no single meaning. Any meaning we give, would be a limitation. It is just what each of us feels. Any meaning we give is a limitation imposed by the mind. But the mind needs a meaning. So I will try to share my understanding and the teachings that I have received. There are two aspects to understanding this mantra: the literal meaning, and the far more difficult aspect—the meaning within the context of devotion. The masters have their own ways to bring out our vulnerabilities. Today I feel that difficulty, because it is very hard to speak on bhakti, love, and surrender.

I am not sitting here as a teacher, nor are you students. We are brothers, sisters, mothers together, trying to understand what this mantra could mean for each of us.

My humble request to you would be that each one of us decide what this mantra means for us—not what I say, not what has been written. Define the meaning for yourself, the way you feel it. God is like a mother. A small child cannot speak, yet the mother understands. It is a communication of hearts, not minds. It is not intellectualisation. It is a feeling deep inside the heart that cannot be expressed. yet we keep trying to find words to express. No matter how much we try to find it, it will still be limited. Because the limited cannot express the unlimited, the finite cannot express the infinite.

“I” The limited cannot express the unlimited, but will try, so the mind can comprehend at a basic level: “I am doing this mantra. This is what it means.” And as we move on with our practice, the meaning manifests itself within your lives.

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ॐ नमो भगवते वासुदेवाय।

Om Namo Bhagavate Vasudevaya

ॐ Om

We can study the Mandukya Upanishad (refer to Swami Rama’s commentary – Enlightenment without God) to understand the meaning of Om.

As you know, OM is Composed of:

• A (अ): Represents the waking state (jagrat), the physical world, and Brahma (the creator).
• U (उ): Represents the dream state (svapna), the mental world, and Vishnu (the preserver).
• M (म): Represents deep sleep (sushupti), the formless unconscious, and Shiva (the destroyer).
• The Silence After: Represents Turiya, the pure consciousness that transcends and pervades all three states.

Om is the Primodial sound of the Universe. Om is the sound-vibration of the Absolute Reality. It is the sound of our being. It is the symbol of Brahman, the ultimate, unchanging reality.

नमो Namo

Namo is surrender—‘Not me’

But sometimes this “not me” becomes a subtle ego. “I didn’t do it. The Guru did it.” While saying “not me,” we still have “some me.” If it truly happens, we will not advertise it. We would rather say, “me” than “not me.” So, it is very subtle. We can go on saying “Not me” while that feeds to our “Special Me”.

When we say, “it’s not me,” do we really mean it, and does the other person feel that it is actually the truth? So, this special, subtle, spiritual ego needs to be surrendered. Even this trace of ‘not me’ needs to be surrendered. That’s the final step. If I have really surrendered, then who is “not me”?

Sometimes, people ask ‘Are you a disciple of Swami Rama or Swami Veda?’ Even though it is an invalid question, I say I am not a disciple yet. I’m trying. My preference is of servanthood to the master. A disciple is the one who has no will of his or her. It’s the Guru’s will. Do I have 100% surrender to my master? Not yet. So, I don’t call myself a disciple. Whether I am a disciple or not, the master will decide. Just writing or publicising that I am a disciple would not make me a disciple, more likely that will strengthen the “special spiritual ego” and competition.

So, namo is that full surrender.

And surrender is not new. We do surrender in our everyday lives. When we go for a haircut, we surrender to the barber. We trust he will not cut our neck. When we sit in an airplane, we surrender to the pilot. When we go to a doctor, we have surrendered. We trust that whatever medicine the doctor gives will help us. We don’t ask questions like “Doctor, you gave me this pill. What does this mean? What is the composition?” You don’t ask. You trust. So, if in the material world, we have the capacity to trust and surrender. We just need to take it to a little deeper level, to have the capacity to surrender to the intangible and invisible.

Namo in the practical context could be an act of non-holding, non-clinging. You say to the Lord, enough of ‘I, me and mine, you please take over’. That is a call as well as a longing of a disciple who pleads to the master, ‘please take over’. A devotee would say, ‘hari-iccha’—it’s the will of the Lord. I don’t have my will. Try to live life like that for one week and we will see whether we are disciples or devotees or not.

So, namo is that act of surrender with reverence.

भगवते Bhagavate

Bhagavate means “to” or “for” of the word “Bhagavan”. So, Bhagavate means “to the Bhagavan,” “to the Lord,” “to the possessor of all divine virtues.”

The term ‘Bhagavan’ (God) is specifically defined in the Vishnu Purana (6.5.74) through its etymology:

Bhaga means six divine virtues, qualities, attributes:

1. Aishvarya: Absolute Lordship/Sovereignty
2. Virya: Absolute Power
3. Yasha: Absolute Fame/Glory
4. Shri: Absolute Wealth
5. Jnana: Absolute Knowledge/wisdom
6. Vairagya: Absolute Renunciation

“Van” means “one who possesses.”

Thus, Bhagavan is the one who possesses these six divine virtues, divine qualities in full, simultaneously, and eternally.

As an example, what is it that we want in our life? What is it that we want from our life? What is it that we are seeking? Happiness. How much happiness are we seeking? We want unlimited, infinite happiness. Agreed? We don’t want limited happiness. Right now, if you are getting this much happiness in the class, and if there is an opportunity, and you have a choice to go somewhere where you will get more happiness, your mind will pull you towards that. We are looking for unlimited, infinite happiness. Where? Where are we looking? Everywhere.

Do we say, “I will only be happy when I am in Ashram? It’s okay even if I am not happy when I am at home.” We want to be happy at all times and everywhere.

Now, we are seeking it where? In all the finite things. If I am seeking unlimited, infinite happiness in finite and limited things and beings, can I ever get there? I can’t.

Therefore, we need Bhagavan who is unlimited and infinite. Only that can give us unlimited, infinite bliss.

The First attribute is Aishwarya—Absolute Lordship. We have limited lordships over small insects, small trees. Let us take an ant as an example. We have lordship over an ant. We can kill the ant. If the ant is drowning in water, we can save its life. But if the ant crawls into our ear, where is our lordship? It’s gone. So, our lordship is limited. It’s not unlimited. The ant in water is at our mercy, but at the same time, if the same ant crawls into my ear, I’m at the mercy of the doctor. So, our aishwarya, the lordship is limited.

God is the one who has absolute and infinite lordship over everything.

Second attribute is Virya—Absolute Power. Our power is limited. No matter who that person is, that person’s power is limited.

Bhagavan is the one whose power is limitless, infinite. It means the capacity to create, to sustain and to dissolve the whole universe. The one who has this absolute power of creation, sustenance and dissolution is called bhaga.

Third, Yasha—Fame, Glory. Our fame is limited and dependent upon external circumstances. But limitless fame and glory is bhaga.

Fourth, Shri—Absolute Wealth. All that we are enjoying, calling it ours. Is it really ours? Did I create the Earth? No. Did I create waters? No. Did I create fire, space, air? Did I create diamonds? No. That wealth belongs to whom? To the Lord. It’s all has been given. Even if I try to call myself, ‘I’m wealthy’, my wealth is limited. Even the wealthiest person’s wealth is limited. And when we leave our body, what happens? All the money in the bank account, all the big mansions, they stay here. Because it never belonged to me. I worked hard for it but still it doesn’t belong to me. Whatever we have is not ours because it is given.

So, our wealth is limited; unlimited wealth is bhaga.

Fifth, jñāna —Absolute Wisdom. Our knowledge is limited; we know only few things. There is always somebody who knows a little better, a little more than us. There are many things we do not know.

Bhagavan is the one whose knowledge is limitless and never inhibited by “I do not know”. Infinite, limitless knowledge is bhaga.

Sixth, Vairagya—Dispassion, renunciation, absolute renunciation. We have dispassion towards things we don’t like and we also are dispassionate towards dispassion. I renounced what? Renunciation itself. I renounced renunciation. I am dispassionate about dispassion! We cling. Raga is longing and viraga is freedom from longing. Vairagya means the one who is free from longing. Limitless vairagya is bhaga.

Even having all these attributes, still the Lord is absolutely not attached to any of this. This is non-clinging.

And any of these attributes that we have in limited degrees, we cling to it. We have a little wealth, we cling. We have a little fame, we cling. We have a little power, we cling on to it and get attached.

God is absolutely detached. He has created everything, yet he stays away from it. Whether you call he, she, doesn’t matter. God is beyond genders anyways.

So, I have created something in my life. Can I remain detached from that creation? It could be anything. I have received something in my life. Can I remain detached from that internally? You can still be engaged. God is engaged with all this, yet absolutely fully withdrawn.

One who has all six attributes is known as Bhagavan—God and then,

Bhagavate is ‘unto that Lord’ [who has all these six attributes].

So may I follow that which is infinite. May I seek that which is infinite. And if I am holding on to anything that is finite, if not today, tomorrow, I will have issues because those things are bound to undergo change. Things are constantly changing, things are constantly shifting and we are trying to hold on to that which is constantly moving. Naturally we will be stressed.

So, what this prayer, this mantra can give us is that “let me hold on to that which is the truth or which is infinite. Only the infinite can give me infinite and unlimited happiness.”

I am holding on to things which are limited, and I am expecting unlimited happiness from limited things and beings. I, as a spouse, expecting unlimited happiness from my partner who is another limited being. Is it possible? It’s not possible because we are both limited and finite beings.

Let us take an example. If I am sitting or standing here, somebody comes and pulls me. I can be easily pulled because I have limited strength. But if I hold on to a concrete pillar, and the same person tries to pull me, can I be easily pulled? No, because I have the strength and support of something which is steady, it is not infinite but stronger. So I am holding on to something or somebody who is more stronger, thereby I am not getting pulled. In the same way, I am holding on to the Lord within me, thereby I am not going to get pulled by the world. Otherwise, anybody says something, somebody does something, I get easily pulled and then I’m stressed and then I sit for meditation. It’s not going to work.

The outside is constantly pulling us. You all agree? That’s exactly what we experience in meditation. We sit; the outside is constantly pulling us. So, what to do? Let me hold on to something; let me hold unto my mantra. There will still be a pull but I may be a little less affected by it.

So bhagavate is infinite potential and strength for us to hold onto.

वासुदेवाय Vasudevaya

Vasudevaya means ‘unto Vasudeva’.

Vasudeva has two meanings,

One is Son of Vasudeva: This refers to Lord Krishna’s appearance as the son of King Vasudeva and Queen Devaki.

Second which is much more universal, all-pervading Lord, the indweller—who is everywhere. Everywhere means within us as well as outside us. He who dwells in all things and in whom all things dwell.

Consider space: everything is in space, and space is in everything. Inside every solid object, atoms and molecules have space. Space is unaffected by anything it supports—it isn’t attached, doesn’t retain or reject. It’s completely neutral, supports all, yet has no “me.” It is everywhere, with no beginning or end. Adding or destroying galaxies doesn’t change its weight. In the same way Vasudeva is the all-pervading force field in whom all things dwell and He dwells in all things. It is because of my limited vision that I am not able to feel or experience it.

If you have an affinity to a form of the Divine, then you can use the first meaning, where Lord Krishna is known as Vasudeva.

We are attached to many forms in the world. Can we say we are absolutely detached to all forms? No. Sometimes we need another form to worship, to surrender to so that that form takes away our attachments and identifications with all other worldly forms. That is when you need a master, a guide, a Guru and God, if you have a feeling or connection with one.

Vasudevaya—unto Lord Krishna, the son of Vasudeva.

ॐ नमो भगवते वासुदेवाय Om Namo Bhagavate Vasudevaya is “Om, I bow to the Lord who dwells within all hearts, the possessor of all divine qualities.”

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There is a text called Srimad Bhagavatam by Sage Veda Vyasa which is considered as an explanation of the mantra – Om Namo Bhagavate Vasudevaya. This text comprises of only 18,000 verses. Sage Veda Vyasa took 18,000 verses just to explain this one mantra! It’s impossible to explain this mantra in one session. We need to feel and contemplate for ourselves: how does this mantra work in each of our lives? Where do I need to surrender? Let me start—even a little—let me initiate the process, and slowly, the meaning will reveal itself without struggling.

When spirituality becomes a struggle or a burden, we’ve likely taken the wrong path. This isn’t about adding another belief or mantra to carry. It’s about alignment—helping us remember the highest, so we stay aligned. Yes, the world pulls at me but let me hold on to that pillar of light [that is the mantra]. You may call it God or bhagavan; just hold on…and surrender.

ॐ नमो भगवते वासुदेवाय  Om Namo Bhagavate Vasudevaya

ॐ शांति शांति शांति Om Shanti Shanti Shanti

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Editor’s Note:

This article is an excerpt from the transcript of a talk by Rabindra Sahu during the AHYMSIN Sangha Gathering 2026 conducted at Swami Rama Sadhaka Grama from 1-10 March 2026.

• To learn more, kindly read the Vasudeva Principle by Swami Veda Bharati
• Swami Ritavan Bharati, the Spiritual Guide of AHYMSIN, gave the Vasudeva mantra (ॐ नमो भगवते वासुदेवाय। Om Namo Bhagavate Vāsudevāya) to the AHYMSIN Sangha on 4th March 2026 as the Sangha practice, and will be practiced by all the members of the AHYMSIN Sangha for the duration of three years, until the AHYMSIN Sangha Gathering in March 2029.
• To watch the live video of Announcement of the New Sangha Mantra by Swami Ritavan Bharati during the AHYMSIN Sangha Gathering 2026, kindly visit – AHYMSIN Channel on YouTube
•  To learn more, kindly read the Introduction to the Vasudeva Principle by Swami Ritavan Bharati
• To learn more about the meaning of the Vasudeva mantra, kindly visit “https://www.ahymsin.org/om-namo-bhagavate-vasudevaya/” by Rabindra Sahu.
• To learn more about Lord Vasudeva, kindly read “Introduction to Lord Vasudeva” by Raghavendra Adiga.

From the moment I booked my flight last September, my heart had already taken up residence in the Indian Ashram. My daily life became a series of moments spent noticing things to bring to India. At one shop, a pair of vibrant orange socks caught my eye. Drawn by the color, I bought two pairs for Swamiji and tucked them into my suitcase first. I thought of the unwavering dedication of the Ashram family, who had been working tirelessly for a year to prepare for this gathering. Although this year’s gathering took place in March, allowing fewer members of our AHYMSIN Korea family to attend than in previous years, traveling alongside familiar members still brought a quiet sense of reassurance as I set off for India.

The journey was smoother than usual, as the flight time was about an hour shorter. Every time I visit the Ashram, I feel as though the entire process—from landing to taking a taxi toward the gates—is guided by the hand of the Divine. Around midnight, feeling as if I were walking on clouds, I arrived at the Ashram. The air was, as always, stable and serene. A profound sense of relief washed over me: “We are home again.” While the cottage entrance doors had been replaced last year, this time I noticed the curtains in every room had changed to a pattern of orange and green hearts linked together. Seeing them, I could only imagine how much energy went into such a transformation. I felt a deep sense of gratitude for the environment provided by someone else’s labor.

The Ashram programs, such as the early morning fire offerings (Agni Hotra), morning chantings, and Joints & Glands Exercises, proceeded with their timeless consistency. It was a joy to greet familiar faces. Perhaps because more brothers and sisters had gathered this year, the Ashram felt more vibrant than ever. Even among strangers, happy smiles were exchanged everywhere. The time spent engraving the new mantra into our hearts during Akhanda Japa, the fire offerings held by various national groups, and our shared devotion toward the pilgrimage sites reminded me why we must return to this Sangha gathering at least once every three years.

One evening, Swamiji introduced a passage from Swami Vedaji’s book, Kundalini: Stirred or Stilled, specifically Chapter 10, “When I Left the Sun,” using Swami Vedaji’s own recorded voice. That particular section was the one I struggled with most while translating the book, so the moment brought a fresh wave of profound emotion. Another unforgettable highlight was when Swamiji draped a shawl embroidered with the new sangha mantra around each person, one by one. As we all stood together in our yellow shawls for a group photo, I felt the fullness of the Tradition’s love and blessing.

Through the presentations by various organizations during this Sangha gathering, I realized that the goals pursued by the global AHYMSIN community are one and the same. These presentations clarified our future path as members of AHYMSIN. I will continue, as I have before, to share the teachings of the Tradition by translating Swamiji’s books, introducing Ashram programs, and conveying the importance of Mantra Initiation to yoga practitioners seeking meditation. Though it is work I have always done, this gathering served as an opportunity to re-examine the true purpose of yogic sadhana.
From the “invisible hands” that decorated the shoe rack in front of the meditation hall with different beautiful flowers every day, to the loving care of the brothers and sisters who wiped the trays clean before handing them out, and the kindness of the family serving food during the lunch Bhandara—it is to feel this delicate, selfless love that I find myself hurrying back to the Ashram every year. My hope is that even when the Sangha gathering is over, the rooms of the Ashram remain occupied year-round, and the meditation halls stay filled with practitioners, overflowing with the beauty of silence.

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Editor’s Note:

Meekyung was initiated into the Himalayan Yoga Meditation Tradition of Swami Rama in 2002 by Swami Veda Bharati. She is a Senior Teacher of AHYMSIN Korea and guides members to international retreats at Swami Rama Sadhaka Grama (SRSG) in India. She holds a Ph.D. in Yoga Studies and has taught yoga-related courses at Wonkwang University and Wonkwang Digital University. She has translated several works of Swami Veda Bharati, including Kundalini, Superconscious Meditation, and Signs of Spiritual Progress.

Our journey to India began long before our flight touched down at Delhi airport. The preparation to return to our spiritual home and to reunite with our global spiritual family in celebration of the wisdom, ever-flowing love, and blessings of our masters filled our hearts with joy and quiet anticipation for weeks.

This was not our first Sangha gathering, and yet we knew it would be unlike any we had experienced before. Each gathering is always new, always different, perhaps reflecting where we are in our lives, and in our sadhana and understanding.

As the great master Abhinavagupta expressed so beautifully:
“Vismaya yoga-bhūmikā”
“The path of yoga is full of wonder.”

And so, we prepared ourselves to become like empty vessels ready to receive, allowing every layer of our being to absorb the many forms of wonder that would unfold throughout the gathering.

After arriving at Delhi airport, we set off by taxi toward Rishikesh. The journey was smooth and joyful, filled with laughter, shared stories, and a delicious meal along the way. It already hinted at what was to come during our stay at SRSG, where around 200 people from 33 countries gathered, flowing together like a quiet, nourishing river.

Entering the Ashram is an experience that touches every heart. It feels like stepping into a cocoon of silence and lightness. The vibrant colors of fragrant flowers, the gentle presence of birds, the cows and their playful calves, and the lush green gardens create a hidden oasis amidst the vibrant intensity of India.

The Ashram family worked tirelessly to prepare for our arrival. Every detail was infused with love, and they served the Sangha with wholehearted devotion. Even in moments of fatigue, they radiated a gentle, caring presence. They all are living expressions of seva – selfless service – flowing as naturally as breath and prana.

Swami Ritavan welcomed us with a warm smile and unconditional love. His presence carried the sweetness and fragrance of Bhagavan, the source of divine rasa, the essence of all that is sacred and alive. Simply being near him began preparing our hearts and minds for the Vasudeva mantra initiation that was to come.

The gathering itself unfolded as a beautifully orchestrated flow. The program was rich and diverse:

• asana and pranayama sessions led by teachers from around the world,
• introductions and sharing from the global AHYMSIN network (so many that we couldn’t hear every center’s story),
• inspiring teachings from initiator teachers,
• and stories from disciples who had the blessing of sitting with Swami Veda while he was still in the body.

It was a truly special time for all of us.

We sat together for the Full Moon meditation with Swamiji, preceded by a magical evening around the bonfire with gentle guitar melodies. The following day brought a joyful explosion of colors and playfulness during the Holi celebration.

Throughout these days, Swamiji and the teachers continued to share inspiration, gently preparing us to receive the Vasudeva mantra in its fullness.

The culmination of the program was the yajna, marking the completion of our practice of the Akhandamandlakaram mantra, and the beginning of a new chapter with the Vasudeva mantra, following Swamiji’s initiation.

When the day of initiation arrived, Swamiji sat in silent meditation as we entered the meditation hall. To step into that space permeated by his presence was beyond words. Sitting there, held in what truly felt like a shawl of love woven by the Guru Parampara, supported by the depth of Swami Ritavan’s meditation… Even that single hour felt like enough inspiration to sustain a lifetime of dedicated sadhana.

We have carried so much home with us. Far more than words can capture.

The deep bonds of kalyana mitras, noble friendships.
Practices that silenced our minds and opened our hearts.
Ever-deepening connections with fellow seekers across the global AHYMSIN family.
And countless blessed moments that we can only hope to share, so that many others may experience the sweetness and fragrance of Bhagavan Vasudeva.

May all the seeds planted during these weeks blossom in countless hearts and minds around the world.

With love and gratitude,
Dea

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Editor’s Note:

Dea is a long term initiate within the Himalayan Tradition and is one of the center leaders of AHYMSIN Affiliated center in Hungary – Budapest Center of The Himalayan Yoga Tradition.

Transcript of the Guided Meditation on 7 March 2026 at Swami Rama Sadhaka Grama (SRSG) Ashram in Rishikesh during AHYMSIN Sangha Gathering 2026.

Sitting still, inviting the Guru’s presence.

Inviting the Guru to settle down within you, offering your body, prana and mind to the Guru force.

Establishing the internal connection to that living stream that is our tradition.

Becoming infused with the light and the blessings of our Guru lineage.

Thereby allowing the mind to rise into higher frequency levels, allowing the awareness to rise into higher frequency levels.

Breath flowing as an even and smooth stream, an even flow.
In that flow allow our new community mantra to arise in your mind, being an expression of the ananda, the joy, the love, the completeness of the indwelling deity.

With that sentiment again offering your complete personality to the divinity dwelling inside of you.

Allowing the mantra to rise into more higher frequency levels of the mind, by which you may start to feel the touch of the Shakti embodied in the mantra. Allowing to be filled with that mantra-shakti.

Allowing this mantra-shakti to lift you up into even higher frequencies of the mind, where the Shakti starts to transform into a presence, the pure presence being embodied in this mantra sound.

Allowing yourself to dive deep into that presence.

Now allowing your mind to enter silence, resting in that presence.

Again allowing the mantra to reappear in the mind as this constant presence, the shakti, the spiritual force that the mantra carries.

Slowly returning to the syllabic form of the mantra.

Then allowing the awareness to return into the body presence, that outer framework that we call our personality.

Again settling down in this asana, sustained by the breath.

Now allowing your internal awareness to open up to the outside.
Returning into that room in which we are gathered.

Opening the eyes with pranaam to the Guru.

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Transcript of the talk given on 7 March 2026 at Swami Rama Sadhaka Grama (SRSG) Ashram in Rishikesh during AHYMSIN Sangha Gathering 2026.

We are going to dedicate this session at first to point out to some degree the importance of Ishvara pranidhana, or Bhakti, the attitude of devotion, surrender, in context with the mantra practice.

Rabindra pointed it out yesterday, the same applies here. I’m not a teacher. I am a student trying to be a practitioner.

My hope is to be able to share some of the experiences during my long journey in meditation.

For me, the attitude of devotion, of surrendering one’s buddhi, prana, mind to that spiritual force that we are trying to connect through our mantra practice. Be it our guru mantra, be it the community mantra or some special mantra we may use for certain purposes. It is this attitude (of devotion) that carries us from the purely verbal form or mental syllabic form of the mantra into experiencing some higher levels that are to be found in the mantra.

In our practice we pointed out certain steps, certain stages in the practice.

Swami Ritavan ji in his opening to the Vasudeva mantra pointed towards the same, by way of the four stages of the shabda, the divine word. Starting from vaikhari, the outer sound, we move to the mental vibration, then through higher frequencies until entering into silence. And then returning from there. Each stage comes with a certain kind of internal experiences.

The texts tell us about two major stages in the mantra practice. One is the mantra-shakti, the experience of the spiritual force. That’s when we get in touch with the specific qualities, attributes, forces that the mantra carries. Then gradually, gradually (it’s a process) starting to touch the spiritual presence embodied in the mantra. Once we touch this presence, it may appear as if the mantra is dissolving. At that point there are no more syllables, there is just presence, the core of the mantra. It’s syllabic form is just the outer shell or body.

From there entering silence, allowing the mind to go to rest completely. Probably none of us is able to describe this kind of internal state. This silence is still an experience within the mind field, not yet that supreme silence beyond the mind, the Amanaska state.

Silence comes in many stages or depths. We surrender ourselves into this silence. But our minds may not yet be purified enough to stay there. After some time some samskaras will be stirred which pull us out. That’s how it goes.

In our practice all depends on purification. All depends on purification. Also the depth of our mantra practice and silence depends on purification.

Now, mantra in itself is a purificatory. When the mantra shakti starts to touch our personalities, it will start to remove everything that is in the way. It will start to show us our limitations, our unresolved emotional attitudes, thereby creating an opportunity to look into these things and clarify these things. We too can turn these arising obstacles into an offering and allow them to be consumed, burned in the internal fires.

That’s one way of purification. There are many ways. In yoga, mantra may probably be considered to be the most important one.

Purification starts with cultivating the yama-niyamas. A hard task in itself. But mantra is our companion from the beginning of the path to the end. Mantra is our connection to the Guru, is our connection to this living stream that is our tradition. In the moment of mantra initiation this connection is established and that is why it is so important to hold on to the Guru Mantra.

The community mantras that are usually given every three years, they serve as means to build and form this worldwide community.

Sometimes when we receive a mantra, our minds, our egos start to cling to the syllables, struggle with the mantra rhythm or with the syllables. Sometimes people are unhappy feeling like they are not progressing in their mantra practice.

Often there’s too much clinging to the syllabic form of the mantra. Our ego comes in trying to keep control of the process. That’s somehow the job of our ego. It wants to control everything in life. This also applies to our meditation practice. This tendency of our ego is probably the most disrupting factor in our practice. So, to loosen that kind of tendency, to go beyond this tendency, the major key is bhakti, is Ishvara pranidhana, is the internal dedication, is in surrendering oneself to the higher forces. By this the shakti in the mantra can start to touch us, reach us, can start to lift us up. Our ego may not like it, because to some degree it loses its control, being afraid of any change.

What to do? Observe. Observe the fact that there are obstacles, that there are tendencies of resistance. Surrendering that too. Gradually, gradually turning this personality into an offering to the guru, to the deity dwelling in the mantra, to the Supreme. This is the internal gesture that lifts us up.

The Vasudeva mantra is the direct expression of the attitude of devotion and surrender, of bhakti, and thereby is nurturing our longing for completeness.

Stoma Ji calls it the urge for joy, the fifth of the primary urges. It is the longing for completeness. It is through devotion, bhakti, in our mantra practice, in our meditation that carries us upward, touching more subtle layers.

Swami Veda often mentioned that Ishvara pranidhana is a shortcut. The fast line towards realizing our true selves.

For me this comes perfectly true. Before I met Swamiji, I explored different paths, being blessed to have met great teachers, masters. The moment I met Swami Veda all of that was somehow wiped out. At that point I was not at all interested in mantra. I thought, well, mantra, why should that be useful? Coca-Cola might be a mantra!

But experiencing his initial guidance into a very simple meditation, and then starting with very basic explanations, the very moment he opened his mouth, I knew I was waiting for that. Nothing else. I was waiting for that. Through his guidance I was touched by an inexpressible beauty, touched by some shakti. That’s what caught me, the connection was there. It was like coming home. Next day I asked for mantra initiation.

Ishvara pranidhana is an internal gesture of offering oneself to the internal divinity. Divinity comes in many expressions. How many mantras are there? The essence in all is the same. There’s one divinity that is the core of our beings. We all are that.

Practicing with this sentiment, we start climbing the ladder through more and more subtle layers (of the mantra), until eventually, not through our efforts, not through our efforts, we may enter that supreme silence beyond mind. This is by way of grace of the Guru.

So, mantra is the shortcut, Ishvara pranidhana too is a shortcut. They go together.

At first I was wondering about the new community mantra, why this one? Meanwhile I get to understand that by deepening this attitude (of Ishvara pranidhana) our whole worldwide community may be lifted to further advanced stages of the path.

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Editor’s Note:

Michael Kissener is a mantra initiator within the Himalayan Tradition and a member of AHYMSIN Spiritual Committee. He is also the Vice-President of AHYMSIN.

 

Love is all around us. Popular songs remind us that “love makes the world go round,” and “all you need is love.”

But what do we really mean when we say, “I love you”?

In his book Sadhana: The Essence of Spiritual Life, Swami Rama noted that love, as most of us practice it, is intertwined with selfishness.

I need something, so I say ‘I love you’. You need something, so you say ‘you love me’.

By that measure, what we call love in the world is really a form of mutual exchange — affection given in return for something we hope to receive.

Swami Rama argued that true love is something entirely different: acting selflessly and spontaneously without expecting anything in return. Love is about giving — not giving to receive, but giving simply to help another.

It’s a distinction worth contemplating. Much of what we modern people think of as love is actually desire. In Mexican Spanish, the common way to say “I love you” is yo te quiero — which more literally means “I want you.” The word querer conveys a sense of desire, even
possession. It indicates something the speaker hopes to receive, not something freely given to another.

There’s nothing shameful about that impulse — it’s very biological and very human. But it’s not exactly the same as love.

That gap between wanting and loving might be one of the most crucial differences we can recognize in our inner lives. One person approaches others to take; the other approaches to give. One is driven by desire; the other by generosity.

The question is straightforward but challenging: when we say “I love you,” are we offering something — or subtly anticipating something in return?

In that sense, love isn’t just a feeling. It’s a discipline — the subtle practice of prioritizing another’s well-being over our own desires.

After the Mahabharata war is over, Lord Shri Krishna took Yuddhishthira or Dharmaraja to Bhishma who was on the bed of arrows, and requested him (Bhishma) to give discourse on righteousness or dharma to Yuddhishthira. The teachings imparted to Yuddhishthira by Bhishma is documented as thousand names of Lord (God)—Vishnu Sahasranama—in the form of hymn at the end of Anushawsana Parva of Mahabharata by Sage Shri Veda Vyasa.

It is a gift to the mankind by Sage Veda Vyasa, an incarnation of Lord himself.

Each name in Vishnu Sahasranama depicts innumerable virtues or divine qualities of the God or Brahman. Among one thousand names of the lord, ‘Vishnu and Vasudeva’ appears thrice. Actually, Vishnu and Vasudeva are synonyms.

The Vishnu Sukta of Rigveda says – ‘Vishnu occupies the entire universe or multiverse. Because of his power, everything in his creation is sustained and kept in order. He is the power of intelligence behind the orderliness.’

On the other hand, the name Vasudeva has more of a historical and puranic significance and is more popularly used in meditation and bhakti tradition.

We can understand the word ‘Vasudeva’ as v+asu+deva.

• ‘V’ is knowledge. ‘Asu’ is prana or one who inspires.
• ‘Deva’ is bright being who is sportful.

So, ‘Vasudeva’ is the one who is omnipresent, omniscient, omnipotent. For him, the creation, sustenance and regulation of the universe is just a play or sport. Enlightenment and liberation, ignorance and bondage are in his wishful play.

Vasudeva can be understood in another way –

• ‘Va’ as all pervasive and all knowing.
• ‘Su’ is the creator of all and everything.
• ‘De’ is one who grants everything auspicious.
• ‘Ava’ is one who protects those who meditates on him.

So, Vasudeva means the treasure of illumination, the power of knowledge which enlightens and liberates.

Vasudeva = vasu + deva.  God or Supreme Brahman, who hides himself in the innermost core of beings. When through sadhana one crosses the fifteen enclosures¹ and realizes one’s essential nature (jiva swarupa), then the lord reveals himself as Supreme Brahman called Vasudeva.

When through meditation, one transcends awareness from gross Annamaya, Pranamaya, Manomaya and Vijnanamaya koshas or sheaths, then the Lord Vasudeva reveals Himself as Spiritual Bliss as He is the infinite source of knowledge, bliss and power.

Ordinarily human beings experience waking, dreaming and sleeping states. Everyone experiences these states without any effort, and these states are governed by Sankarshana, Pradyumna and Aniruddha form of Supreme Brahman. Beyond these three ordinary states of awareness, there is another higher and enlightened state which can be attained through meditation, called turiya and is governed by Vasudeva!

Om tat sat.

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Editor’s Note:

¹ 16 enclosures are:

• 5 Karmendriyas (ear, eyes, nose mouth and hand)
• 5 jnanendriyas (sound, form, smell, taste and touch)
• 11) manas (mind)
• 12) buddhi (intellect)
• 13) ahankara (ego)
• 14) chitta (memory)
• 15) nama (name (or) identification)
• 16) chetana or individual self

² Narayana, Vasudeva, Sankarshana, Aniruddha and Pradyumna are the forms of Supreme Brahman by which he regulates his creation through pancha pranas- prana, apana, vyana, samana and udana. Reference: Commentaries on Upanishads and Tantra saara sangraha by Shri Madhwacharya, a great proponent of “Tatwavaada philosophy (the information is not exhaustive)

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About the Author:

Raghavendra Adiga is a mantra initiator within the Himalayan Tradition and a member of AHYMSIN Spiritual Committee. He is also the center leader of AHYMSIN affiliated center in Tumkur, Karnataka, India.

ॐ (Om)

Linguistic Breakdown: Om is the pranava, the primordial sound. It is composed of three phonemes: A (अ), U (उ), and M (म).

• A (अ): Represents the waking state (jagrat), the physical world, and Brahma (the creator).
• U (उ): Represents the dream state (svapna), the mental world, and Vishnu (the preserver).
• M (म): Represents deep sleep (sushupti), the formless unconscious, and Shiva (the destroyer).
• The Silence After: Represents Turiya, the pure consciousness that transcends and pervades all three states.

Meaning: Om is the sound-vibration of the Absolute Reality. It is the symbol of Brahman, the ultimate, unchanging reality.

नमो (Namo)

Meaning: Salutations, bowing down, reverent homage. It signifies the complete surrender of the individual ego (ahankara) before the Divine. It is an act of offering one’s limited self to the unlimited.

भगवते (Bhagavate)

Linguistic Breakdown: meaning “to” or “for” of the word Bhagavan.

Meaning: “To the Bhagavan,” “To the Lord,” “To the Possessor of all divine qualities, attributes, virtues.”

• The term Bhagavan is specifically defined in the Vishnu Purana (6.5.74) through its etymology:
  Bhaga means six divine attributes:

1. 1. Aishvarya: Absolute sovereignty
   2. Virya: Absolute power
   3. Yashas: Absolute glory
   4. Shri: Absolute beauty and prosperity
   5. Jnana: Absolute knowledge
   6. Vairagya: Absolute renunciation

• Van means “one who possesses.”

Thus, Bhagavan is the one who possesses these six divine virtues, divine qualities in full, simultaneously, and eternally.

वासुदेवाय (Vasudevaya)

Linguistic Breakdown: The dative case of Vasudeva.

Meaning: This word has two profound layers of meaning:

1. Son of Vasudeva: This refers to Lord Krishna’s appearance as the son of King Vasudeva and Devaki. This grounds the mantra in the historical and personal aspect of the Divine.
2. The All-Pervading God: The word can be broken into Vasu + Deva.

• • Vasu: Means “to dwell,” “to cover,” or “to shine.” In this context, it means “all-pervading.” The Upanishads state that all beings dwell in the Supreme, and the Supreme dwells in all beings.
  • Deva: Means “the shining one,” “the divine,” or “the playful one.”
  • Therefore, Vasudeva means “He who dwells in all things, and in whom all things dwell,” the immanent and transcendent reality.

ॐ नमो भगवते वासुदेवाय (Om Namo Bhagavate Vasudevaya)

Putting it all together:

The direct translation is: “Om, I bow to the Lord who dwells within all hearts, the possessor of all divine qualities.”